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Isaiah 53:5 — Word Study

Depth

WLCוְהוּא֙ מְחֹלָ֣ל מִפְּשָׁעֵ֔נוּ מְדֻכָּ֖א מֵעֲוֹנֹתֵ֑ינוּ מוּסַ֤ר שְׁלוֹמֵ֙נוּ֙ עָלָ֔יו וּבַחֲבֻרָת֖וֹ נִרְפָּא־ לָֽנוּ׃

BSABut Hehûwʼ [wounded for us] was piercedchâlal [to bore, profaned] for our transgressionspeshaʻ [rebellion against God] He was crusheddâkâʼ [to crush, bruised] for our iniquitiesʻâvôn [moral evil, sin] the punishmentmûwçâr [discipline, correction] that brought us peaceshâlôwm [completeness, wellness, friendship] was upon Himʻal and by His stripeschabbûwrâh [wounds, bruises] we are healedrâphâʼ [to heal, made whole]

Word
Listen & take awayIsaiah 53
English ↓ Download MP3 The Berean Standard Bible chapter audio already hosted for the site's Bible section — verse 5 is in this chapter.
Hebrew ↓ Download MP3 The Masoretic text of this chapter, read aloud. Read by Abraham Shmuelof, courtesy of Audio Scriptures International. Chapter divisions by the Academy of Ancient Languages..
Say the word Each Hebrew word carries its transliteration (La.nu) — no per-word recordings of the Hebrew exist to link to.
Take it away
Isaiah 53:5quick helps
In a sentenceThis verse describes how the suffering servant bears the consequences of our sins, bringing us healing and peace.
Who is speakingThe prophet Isaiah, speaking about a future figure who will suffer for the people.
Where we areIn the context of Isaiah's prophecy about the servant's suffering and its significance for Israel.
The hard wordמְחֹלָ֣ל
Take awayThe servant's suffering is integral to our healing and restoration.
8 commentators on this verse Gill, Jamieson, Poole, Trapp & more — read them › clause subjectהוּא verbחָלַל The sentence as the grammar sees it Open the tree ›
How rare are these words?in the Old Testament

Every word here is used elsewhere in the Old Testament.

Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.

Deep Study — Isaiah 53:5

Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.

Context — The Suffering Servantgenerated

4Surely He took on our infirmities and carried our sorrows; yet we considered Him stricken by God, struck down and afflicted.
5But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His stripes we are healed.
6We all like sheep have gone astray, each one has turned to his own way; and the LORD has laid upon Him the iniquity of us all.
7He was oppressed and afflicted, yet He did not open His mouth. He was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so He did not open His mouth.

Isaiah 53:5 is part of a larger passage that portrays a servant who suffers on behalf of others. This servant is depicted as taking on the burdens of sin and wrongdoing, leading to healing and peace for the people. The surrounding verses emphasize the depth of the servant's affliction and the transformative power of his sacrifice, as seen in Isaiah 53:4 and Isaiah 53:6.


Cross References

ReferenceText (BSB)
1Isaiah 53:6–8We all like sheep have gone astray, each one has turned to his own way; and the LORD has laid upon Him the iniquity of us all.
2Daniel 9:24Seventy weeks are decreed for your people and your holy city to stop their transgression, to put an end to sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy, and to anoint the Most Holy Place.
3Zechariah 13:7Awake, O sword, against My Shepherd, against the man who is My Companion, declares the LORD of Hosts. Strike the Shepherd, and the sheep will be scattered, and I will turn My hand against the little ones.
4Matthew 20:28just as the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many.”
5Romans 3:24–26and are justified freely by His grace through the redemption that is in Christ Jesus.

The Key Word מְחֹלָ֣ל, me.cho.Lalgenerated

The word מְחֹלָ֣ל (me.cho.Lal) is a passive participle from the root חָלַל (chalal), meaning 'to pierce' or 'to profane.' In this context, it indicates the act of being pierced, specifically referring to the suffering of the servant for the transgressions of the people.

This word highlights the physical and spiritual dimensions of the servant's suffering. It is not merely a wound but signifies a profound violation that leads to the restoration of others. The passive form emphasizes that the servant receives this action, underscoring his role as a sacrificial figure.


How Translations Differ — measured against the Berean Standard Biblegenerated

The translations generally agree on the meaning of מְחֹלָ֣ל, with the BSB, KJV, ASV, YLT, WEB, and BBE all rendering it as 'pierced.' This consistency emphasizes the servant's suffering as a pivotal aspect of the verse.


Sentence Structuregenerated

The verse is structured around a series of clauses that describe the actions taken against the servant and their implications. The finite verbs מְחֹלָ֣ל (was pierced), מְדֻכָּ֖א (was crushed), and נִרְפָּא (we are healed) serve as the main actions, with each clause detailing different aspects of the servant's suffering and the resulting benefits for the people.

The arrangement of the clauses emphasizes the sequence of actions and their consequences, highlighting the servant's suffering as a means to achieve peace and healing for others.


Septuagint Backgroundgenerated

In the Septuagint, מְחֹלָ֣ל is rendered as ἐτραυματίσθη (was wounded), which maintains the meaning of physical suffering but may also imply a broader understanding of injury. This choice reflects the translators' interpretation of the servant's affliction as both literal and metaphorical.

The use of ἐτραυματίσθη indicates an emphasis on the wounds sustained, which aligns with the overall theme of suffering and sacrifice present in this passage.


In plain words — the whole versegenerated

Isaiah 53:5 explains how the servant was pierced and crushed for our sins, and through his suffering, we find healing and peace. This verse illustrates the deep connection between the servant's afflictions and the restoration of the people.


Frequently Asked Questionsgenerated

What does it mean that He was pierced for our transgressions?

It means that the servant suffered and died as a consequence of our sins, taking upon himself the punishment that we deserved.

How does the servant's suffering bring us peace?

The servant's suffering is seen as a means of reconciliation between God and humanity, restoring the relationship that was broken by sin.

What is the significance of being healed by His stripes?

Being healed by His stripes signifies that through the servant's suffering, we receive physical, emotional, and spiritual healing, emphasizing the holistic nature of restoration.

Why is this passage important in understanding the role of the servant?

This passage is crucial because it outlines the sacrificial nature of the servant's role and the profound impact of his suffering on humanity's relationship with God.


Reflection Questionsgenerated

  1. In what ways do I see the connection between suffering and healing in my own life?
  2. How can I better understand the sacrifices made for my well-being?
  3. What does it mean for me to find peace in the context of suffering?
  4. How can I share the message of healing and restoration with others?

The early church on this verse — how the Fathers read it

Early Church Fathers referenced this verse to discuss the significance of the servant's suffering and its implications for salvation.

Eusebius of CaesareaECCLESIASTICAL HISTORY 10:4 c. 260–340
Alone did he assume the penalties of our wicked deeds, not when we were half dead but even when already altogether foul and stinking in tombs and graves.
Early Church Fathers on Isaiah 53 →
Athanasius of AlexandriaDiscourses Against the Arians 3.31 c. 296–373
It did not say, “He remedied our infirmities,” lest, as being external to the body and only healing it, as he has always done, he should leave people subject still to death.
Early Church Fathers on Isaiah 53 →
JeromeCommentary on Isaiah c. 347–420
But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed.
Early Church Fathers on Isaiah 53 →

Commentators on this verse — 8 expositors, verse by verse

Each of these wrote on Isaiah 53:5 itself, not merely on the chapter around it.

John Gill1697–1771Gill's Exposition of the Entire Bible

But he was wounded for our transgressions,.... Not for any sins of his own, but for ours, for our rebellions against God, and transgressions of his law, in order to make atonement and satisfaction

Read John Gill on Isaiah 53 →
Robert Jamieson1802–1880Jamieson, Fausset, and Brown's Commentary

But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

Read Robert Jamieson on Isaiah 53 →
Matthew Poole1624–1679Matthew Poole's Commentary on the Holy Bible

But; but this was a most false and unrighteous sentence. He was wounded; which word comprehends all his pains and punishments, and his death among and above the rest. For our transgressions; not by them, which is expressed by another particle, not by the wickedness of the Jews; but for or because of them, as this particle commonly signifies, for the guilt of their sins, which he had voluntarily taken upon himself, and for the expiation of their sins, which was hereby purchased and procured of God for men. Which interpretation is confirmed, 1. By the opposition of this truth to the false opinion mentioned in the foregoing clause, that he was smitten of God for the guilt of his own sins. 2.…

Read Matthew Poole on Isaiah 53 →
John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments

Isaiah 53:5 But he [was] wounded for our transgressions, [he was] bruised for our iniquities: the chastisement of our peace [was] upon him; and with his stripes we are healed.Ver. 5. But he was wounded for our transgressions.] Not for his own; for he "knew no sin, neither was guile found in his mouth"; nevertheless he took upon him whatsoever was penal that belonged to sin, that we might go free. He was content to be in the winepress that we might be in the wine cellar. He was bruised for our iniquities.] Eαυτοναφηκενειςβελεμνον, as Anacreon did upon a worse occasion. “ Cernis ut in toto corpore sculptus amor! ” O love, that love of his! as Bernard speaketh; let it bruise our hard hearts…

Read John Trapp on Isaiah 53 →
Charles John Ellicott1819–1905Ellicott's Commentary for English Readers

(5) He was wounded . . .—Bruised. Both words refer to the death which crowned the sufferings of the Servant. That also was vicarious. The chastisement of our peace—i.e., the punishment which leads to peace, that word including, as elsewhere, every form of blessing. (Comp. the “reproof of life” in Proverbs 15:31.) In Hebrews 2:10; Hebrews 5:8-9, we have the thought which is the complement of this, that the chastisement was also an essential condition of the perfection of the sufferer. With his stripes we are healed.—The words stretch wide and deep. Perhaps the most touching application is St. Peter’s use of them as a thought of comfort for the slaves who were scourged as He, their Lord, had…

Read Charles John Ellicott on Isaiah 53 →
AdamClarkeAdam Clarke's Commentary on the Bible

Verse 5. The chastisement of our peace - "The chastisement by which our peace is effected"] Twenty-one MSS. and six editions have the word fully and regularly expressed, שלמינו shelomeynu; pacificationum nostrarum, "our pacification;" that by which we are brought into a state of peace and favour with God. Ar. Montan.

Read AdamClarke on Isaiah 53 →
CambridgeThe Cambridge Bible for Schools and Colleges

5. In Isaiah 53:4 the people confess that the Servant was their substitute in his endurance of pains and sicknesses; here they penetrate more deeply into the meaning of his sufferings, perceiving the connexion between his passion and their own sin. The connexion is twofold; in the first place the Servant’s suffering was the penalty due to the people’s transgressions, and in the second place it was the remedy by which they were restored to spiritual health. But he was pierced because of our rebellions, Crushed because of our iniquities. The strong verbs “pierced” (see ch. Isaiah 51:9) and “crushed” (Job 6:9) are probably metaphors expressing the fatal ravages of leprosy. the chastisement of…

Read Cambridge on Isaiah 53 →
Albert Barnes1798–1870Barnes' Notes on the Bible

But he was wounded - Margin, ‘Tormented.’ Jerome and the Septuagint also render this, ‘He was wounded.’ Junius and Tremellius, ‘He was affected with grief.’ The Chaldee has given a singular

Read Albert Barnes on Isaiah 53 →

The verse in English, compared — 17 translations, and where they part company

Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.

Modern formal

BSBBerean Standard Bible2020

But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His stripes we are healed.

WEBWorld English Bible2000

But he was pierced for our transgressions. He was crushed for our iniquities. The punishment that brought our peace was on him; and by his wounds we are healed.

MSBMajority Standard Bible2022

But He was pierced for our transgressions, He was crushed for our iniquities; the punishment that brought us peace was upon Him, and by His stripes we are healed.

NETBNew English Translation2006

He was wounded because of our rebellious deeds, crushed because of our sins; he endured punishment that made us well; because of his wounds we have been healed.

Tyndale line

KJVKing James Version1611

But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

ASVAmerican Standard Version1901

But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him; and with his stripes we are healed.

RVARevised Version, American1894

But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

NWBWebster's Bible1833

But he was wounded for our transgression, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

GNVGeneva Bible1599

But hee was wounded for our transgressions, hee was broken for our iniquities: the chastisement of our peace was vpon him, and with his stripes we are healed.

Strictly literal

DBYDarby Translation1890

But he was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed.

YLTYoung's Literal Translation1862

And he is pierced for our transgressions, Bruised for our iniquities, The chastisement of our peace [is] on him, And by his bruise there is healing to us.

LSVLiteral Standard Version2020

And He is pierced for our transgressions, bruised for our iniquities, || The discipline of our peace [is] on Him, || And by His scourging we are healed.

ILTInterlinear Literal Translation2000

Yet he was wounded for our transgressions, he was bruised for our iniquities: the chastisement for our peace was upon him; and through his bruises was healing granted to us.

ULBUnlocked Literal Bible2017

But he was pierced because of our rebellious deeds; he was crushed because of our sins. The punishment for our peace was on him, and with his wounds we are healed.

From the Latin

DRADouay-Rheims (Challoner)1899

But he was wounded for our iniquities, he was bruised for our sins: the chastisement of our peace was upon him, and by his bruises we are healed.

Simplified

FBVFree Bible Version2020

But he was wounded because of our rebellious acts, he was crushed because of our guilt. He experienced the discipline that brings us peace, and his wounds heal us.

BBEBible in Basic English1949

But it was for our sins he was wounded, and for our evil doings he was crushed: he took the punishment by which we have peace, and by his wounds we are made well.

Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.


The sentence as the grammar sees it — from the MACULA Hebrew treebank

This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.

וְandclausesubjectהוּא֙heverbמְחֹלָ֣ל[was].piercedprepositional phrase · prepositionalמִfromnoun phraseפְּשָׁעֵ֔transgressionsנוּourclauseverbמְדֻכָּ֖א[he.was].crushedprepositional phrase · prepositionalמֵfromnoun phraseעֲוֺנֹתֵ֑יiniquitiesנוּourclausenoun phrase · subjectמוּסַ֤רthe.chasteningnoun phraseשְׁלוֹמֵ֨our.peaceנוּ֙ourprepositional phrase · predicateעָלָ֔י[was].onוhimוּandclauseprepositional phrase · prepositionalבַbynoun phraseחֲבֻרָת֖wound[s]וֹhisverbנִרְפָּאit.was.healedprepositional phrase · prepositionalלָֽtoנוּus

Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.


The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran

The Masoretic Text (MT) of Isaiah 53:5 reads: "וְהוּא֙ מְחֹלָ֣ל מִפְּשָׁעֵ֔נוּ מְדֻכָּ֖א מֵעֲוֹנֹתֵ֑ינוּ מוּסַ֤ר שְׁלוֹמֵ֙נוּ֙ עָלָ֔יו וּבַחֲבֻרָת֖וֹ נִרְפָּא־ לָֽנוּ׃" The Septuagint (LXX) aligns closely with the MT, as 9 of its 11 words correspond directly, though its word order and articles differ. The Dead Sea Scrolls (1Qisaa and 1Q8) also agree with the MT, maintaining the same structure and wording, with minor variations in spelling and vowel representation. Overall, all witnesses affirm the essential meaning of the text, highlighting the themes of suffering and healing.

Masoretic TextLeningrad Codex, c. AD 1008 — the text this page is built on

וְהוּא֙ מְחֹלָ֣ל מִפְּשָׁעֵ֔נוּ מְדֻכָּ֖א מֵעֲוֹנֹתֵ֑ינוּ מוּסַ֤ר שְׁלוֹמֵ֙נוּ֙ עָלָ֔יו וּבַחֲבֻרָת֖וֹ נִרְפָּא־ לָֽנוּ׃

Septuagintthe Greek the translators chose, word by word
וְהוּא֙αὐτὸςמְחֹלָ֣לἐτραυματίσθηמִפְּשָׁעֵ֔נוּἡμῶνמֵעֲוֹנֹתֵ֑ינוּἡμῶνמוּסַ֤רπαιδείαשְׁלוֹמֵ֙נוּ֙ἡμῶνעָלָ֔יוαὐτόνוּבַחֲבֻרָת֖וֹαὐτοῦלָֽנוּ׃ἡμεῖς

9 of the 11 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.

Dead Sea Scrolls — 1Qisaaa copy a thousand years older than the Leningrad Codex

והואה מחולל מפשעי׳נו ומדוכא מעוונותי׳נו ומוסר שלומ׳נו עלי׳ו ובחבורת׳יו נרפא ל׳נו

11 words on the leather.

Dead Sea Scrolls — 1Q8a copy a thousand years older than the Leningrad Codex

והוא מחלל מפשעי׳נו ומדכא מעונתי׳נו מוסר שלמ׳נו עלי׳ו ובחברת׳ו נרפא ל׳נו

11 words on the leather.

Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.


The map of this verse — what each word keeps company with

This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.

Isaiah 53:5הוּאand heand heהוּאחָלַל[was] pierc[was] piercedחָלַלפֶּ֫שַׁעfrom transgfrom transgressפֶּ֫שַׁעדָּכָא[was] crush[was] crushedדָּכָאעָוֹןfrom iniquifrom iniquitiesעָוֹןמוּסָר[the] chast[the] chasteninמוּסָרשָׁלוֹםpeace ourpeace ourשָׁלוֹםעַל[was] on hi[was] on himעַלחַבּוּרָהand by wounand by wound[s]חַבּוּרָהרָפָאit was healit was healedרָפָאנוּto usto usנוּפָּשַׁעto transgrto transgressפָּשַׁעיָסַרto disciplto disciplineיָסַרשָׁלֵםto completto completeשָׁלֵםחָבַרto uniteto uniteחָבַרחָלִילflutefluteחָלִילחָלָהbe weak: wbe weak: weakחָלָהדָּכָהto crushto crushדָּכָהעָוָהto twistto twistעָוָהאֲבַדto destroyto destroyאֲבַדעַלheightheightעַלרָפָהto slackento slackenרָפָהחַטָּאָהsinsinחַטָּאָהטָמֵאuncleanuncleanטָמֵאעֵתtimetimeעֵתמִקְדָּשׁsanctuarysanctuaryמִקְדָּשׁשַׁבָּתSabbathSabbathשַׁבָּתעָוֹןiniquity: iniquity: crimeעָוֹןעָנִיafflictedafflictedעָנִי
meets it a little oftener than chancemeets it far oftener than chancebuilt from the same roottwo words of the verse share ita word of this versea related word

Lexicons — every word in Isaiah 53:5

One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.

Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.

and he [was] pierced from transgressions our [was] crushed from iniquities our [the] chastening of peace our [was] on him and by wound[s] his it was healed to us
וְהוּא֙ve.Hu' and he H1931 Conjunction · pronoun
1,879× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This word is a pronoun meaning 'he', 'she', or 'it', used to refer to a person or thing. It is used in the Bible to emphasize a subject or make it clear who is being talked about.
Amplified meaning
wounded for us
Tyndale gloss
he/she/it
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

הוּא (hu) is a third-person singular pronoun meaning he, she, or it, used for emphasis or when no verb is present. It can also refer to oneself or serve as a demonstrative pronoun. The word has various nuances, including resuming the subject with emphasis or expressing it unobtrusively. It can indicate 'that' or 'those' when used with the definite article.

Brown-Driver-Briggs Hebrew Lexicon (full)

הוּא m. הִיא f., pron. of the 3rd ps. sing. he, she, used also (in both genders) for the neuter it

an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)

It resumes the subj. with emph.

Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible

It anticipates (as it seems) the subject

As an emph. predicate, of God

In a neuter sense, that, it (of an action, occurrence, matte, etc.)

With the art.: so regularly when joined to a subst. defined itself by the art.

base

Brown-Driver-Briggs glosses

H1931 הוּא, הִיא he, she, used also (in both genders) for the neuter it . an emph. he (she, it, they), sometimes equivalent to himself (herself, itself, themselves), or (esp. with the art.) that (those)

. It resumes the subj. with emph.

. Where, however, the pron. follows the pred., its position gives it the minimum of emphasis, and it expresses (or resumes) the subject as unobtrusively as possible

. It anticipates (as it seems) the subject

. As an emph. predicate, of God

. In a neuter sense, that, it (of an action, occurrence, matte, etc.)

. With the art.: so regularly when joined to a subst. defined itself by the art.

Strong's Hebrew Dictionary

1931 huw' hoo

of which the feminine (beyond the Pentateuch) is hiyw {he}; a

primitive word, the third person pronoun singular, he (she or

it); only expressed when emphatic or without a verb; also

(intensively) self, or (especially with the article) the same;

sometimes (as demonstrative) this or that; occasionally

(instead of copula) as or are:--he, as for her, him(-self),

it, the same, she (herself), such, that (...it), these, they,

this, those, which (is), who.

Translators Brief Hebrew Lexicon

הוּא (hu) — he/she/it.

pron 3p s

1) he, she, it

1a) himself (with emphasis)

1b) resuming subj with emphasis

1c) (with minimum emphasis following predicate)

1d) (anticipating subj)

1e) (emphasising predicate)

1f) that, it (neuter) demons pron

2) that (with article)

Morphologythe parsing behind the code
Berean parsing
Conj | Pron — Conjunction · pronoun
HC/Pp3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ha: The fifth letter of the Hebrew alphabet; transliterated in this Encyclopedia as "h." It came also to be used for the number 5. For name, etc., see ALPHABET.

The company it keepswords that stand beside it more often than chance
and he [was] pierced from transgressions our [was] crushed from iniquities our [the] chastening of peace our [was] on him and by wound[s] his it was healed to us
מְחֹלָ֣לme.cho.Lal [was] pierced H2490 Verb · Pual · participle (passive) masculine singular
143× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means to profane or begin, like starting something new or breaking a rule. It appears in the Bible when someone disrespects God or a person, like in Ezekiel 22:26. It can also mean to play music or start a project.
Amplified meaning
to bore, profaned
Tyndale gloss
to bore
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word חָלַל (*chalal*) is built from a primitive root meaning to bore or pierce, and it encompasses a range of meanings including to wound, to play the flute, and to profane or defile. It can refer to both physical actions, like piercing, and moral or ritual violations, such as polluting oneself or breaking a covenant. The lexicons note various grammatical forms and uses, but do not indicate significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

חָלַל vb. bore, pierce

Qal my heart is pierced (wounded) within me

Pi. in the hand of the ones wounding thee

Pu. pierced by the sword

Po‛el his hand pierced the fleeing serpent

Po‛al pierced, wounded because of our transgressions

base

[חלל] vb. denom. play the pipe, pipe

Qal as well the singers as the pipe-players

Polel dancers

Pi. and the people piped with pipes

base

[חָלַל] vb. pollute, defile, profane

Niph.

reflex. pollute, defile oneself

Pass., be polluted, defiled

Pi.

defile, pollute

violate the honour of, dishonour

violate  a covenant

treat a vineyard as common

Pu. my great name which is profaned among the nations

Hiph.

I will not let my holy name be profaned any more.

he shall not violate his word

begin

Hoph. then it was begun (= men began) to call on the name of י׳

base

Brown-Driver-Briggs glosses

H2490a חָלַל bore, pierce H2490b חלל vb. denom. play the pipe, pipe H2490c חָלַל pollute, defile, profane

Strong's Hebrew Dictionary

2490 chalal khaw-lal'

a primitive root (compare 2470); properly, to bore, i.e. (by

implication) to wound, to dissolve; figuratively, to profane

(a person, place or thing), to break (one's word), to begin

(as if by an "opening wedge"); denom. (from 2485) to play (the

flute):--begin (X men began), defile, X break, defile, X eat

(as common things), X first, X gather the grape thereof, X

take inheritance, pipe, player on instruments, pollute, (cast

as) profane (self), prostitute, slay (slain), sorrow, stain,

wound.

see HEBREW for 02470

see HEBREW for 02485

Translators Brief Hebrew Lexicon

חָלַל (cha.lal) — to bore.

1) to wound (fatally), bore through, pierce, bore

1a) (Qal) to pierce

1b) (Pual) to be slain

1c) (Poel) to wound, pierce

1d) (Poal) to be wounded

חָלַל (cha.lal) — to play flute.

(Piel) to play the flute or pipe

חָלַל (cha.lal) — to profane/begin: begin.

: begin

1) to profane, defile, pollute, desecrate, begin

1a) (Niphal)

1a1) to profane oneself, defile oneself, pollute oneself

1a1a) ritually

1a1b) sexually

1a2) to be polluted, be defiled

1b) (Piel)

1b1) to profane, make common, defile, pollute

1b2) to violate the honour of, dishonour

1b3) to violate (a covenant)

1b4) to treat as common

1c) (Pual) to be profaned (of name of God)

1d) (Hiphil)

1d1) to let be profaned

1d2) to begin

1e) (Hophal) to be begun

חָלַל (cha.lal) — to profane/begin: profane.

: profane

1) to profane, defile, pollute, desecrate, begin

1a) (Niphal)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
V-O-Inf-c — Verb · Pual · participle (passive) masculine singular
HVPsmsa
and he [was] pierced from transgressions our [was] crushed from iniquities our [the] chastening of peace our [was] on him and by wound[s] his it was healed to us
מִפְּשָׁעֵ֔נוּmi.pe.sha.'E.nu from transgressions our H6588 Preposition · noun common masculine plural construct · suffix
93× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
Transgression refers to a revolt or rebellion against God or others, resulting in guilt and punishment, as in Genesis 3:6-7. It involves intentional disobedience.
Amplified meaning
rebellion against God
Tyndale gloss
transgression
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

פֶּ֫שַׁע (pesha`) means transgression and is derived from a root that implies revolt, whether national, moral, or religious. It encompasses various forms of wrongdoing, including offenses against individuals, nations, and God, as well as the associated guilt and punishment. The entries do not indicate any significant disagreement among lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

פֶּ֫שַׁע n.m. transgression

base

Brown-Driver-Briggs glosses

H6588 פֶּ֫שַׁע transgression

Strong's Hebrew Dictionary

6588 pesha` peh'-shah

from 6586; a revolt (national, moral or

religious):--rebellion, sin, transgression, trespass.

see HEBREW for 06586

Translators Brief Hebrew Lexicon

פֶּ֫שַׁע (pe.sah) — transgression.

1) transgression, rebellion

1a1) transgression (against individuals)

1a2) transgression (nation against nation)

1a3) transgression (against God)

1a3a) in general

1a3b) as recognised by sinner

1a3c) as God deals with it

1a3d) as God forgives

1a4) guilt of transgression

1a5) punishment for transgression

1a6) offering for transgression

Morphologythe parsing behind the code
Berean parsing
Prep | N-mp | Suff — Preposition · noun common masculine plural construct · suffix
HR/Ncmpc/Sp1bp
and he [was] pierced from transgressions our [was] crushed from iniquities our [the] chastening of peace our [was] on him and by wound[s] his it was healed to us
מְדֻכָּ֖אme.du.Ka' [was] crushed H1792 Verb · Pual · participle (passive) masculine singular
18× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This verb means to crush or bruise something, and can be used literally or figuratively. It is often translated as 'crush', 'bruise', or 'oppress' in English Bibles.
Amplified meaning
to crush, bruised
Tyndale gloss
to crush
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

דָּכָא (daka') is a Hebrew verb meaning to crush or be crushed. It encompasses various forms, indicating actions like bruising, breaking, and being contrite. The entries highlight its use in different grammatical aspects, such as the Niphal (to be crushed) and Piel (to crush). The word conveys both literal and figurative senses of destruction and humility.

Brown-Driver-Briggs Hebrew Lexicon (full)

[דָּכָא] vb. crush, poet.

not in Qal;Niph. crushed, fig. = contrite ones

Pi. crush

Pu. crushed, broken in pieces, shattered

Hithp. crushed

base

Brown-Driver-Briggs glosses

H1792 דָּכָא crush poet. . crushed, fig. = contrite ones

. crush

. crushed, broken in pieces, shattered

. crushed

Strong's Hebrew Dictionary

1792 daka' daw-kaw'

a primitive root (compare 1794); to crumble; transitively, to

bruise (literally or figuratively):--beat to pieces, break (in

pieces), bruise, contrite, crush, destroy, humble, oppress,

smite.

see HEBREW for 01794

Translators Brief Hebrew Lexicon

דָּכָא (da.kah) — to crush.

1) to crush, be crushed, be contrite, be broken

1a) (Niphal)

1a1) to be crushed

1a2) to be contrite (fig.)

1b) (Piel) to crush

1c) (Pual)

1c1) to be crushed, be shattered

1c2) to be made contrite

1d) (Hithpael) to allow oneself to be crushed

Morphologythe parsing behind the code
Berean parsing
V-Pual-Inf-c — Verb · Pual · participle (passive) masculine singular
HVPsmsa
The company it keepswords that stand beside it more often than chance
and he [was] pierced from transgressions our [was] crushed from iniquities our [the] chastening of peace our [was] on him and by wound[s] his it was healed to us
מֵעֲוֹנֹתֵ֑ינוּme.'a.vo.no.Tei.nu from iniquities our H5771 Preposition · noun common feminine plural construct · suffix
233× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means moral evil or sin, like the kind God sees in people's hearts. It appears in many books, including Genesis and Psalms. This concept is key to understanding human nature.
Amplified meaning
moral evil, sin
Tyndale gloss
iniquity: crime
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

עָוֹן (avon) refers to iniquity, guilt, or the punishment associated with iniquity. It encompasses concepts of moral evil, such as perversity and depravity, and includes the consequences or punishment for these actions. The term appears in contexts like 2 Kings 7:9 and Psalm 51:5, highlighting its significance in discussions of sin and guilt.

Brown-Driver-Briggs Hebrew Lexicon (full)

עָוֹן n.m. iniquity, guilt, or punishment of iniquity

base

Brown-Driver-Briggs glosses

H5771 עָוֹן iniquity, guilt, or punishment of iniquity

Strong's Hebrew Dictionary

5771 `avon aw-vone'

or oavown (2 Kings 7:9; Psalm 51:5 (7)) {aw-vone'}; from

5753; perversity, i.e. (moral) evil:--fault, iniquity,

mischeif, punishment (of iniquity), sin.

see HEBREW for 07

see HEBREW for 05753

Translators Brief Hebrew Lexicon

עָוֺן (a.van) — iniquity: crime.

: crime

1) perversity, depravity, iniquity, guilt or punishment of iniquity

1a) iniquity

1b) guilt of iniquity, guilt (as great), guilt (of condition)

1c) consequence of or punishment for iniquity

עָוֺן (a.van) — iniquity: guilt.

: guilt

1) perversity, depravity, iniquity, guilt or punishment of iniquity

1a) iniquity

1b) guilt of iniquity, guilt (as great), guilt (of condition)

1c) consequence of or punishment for iniquity

עָוֺן (a.van) — iniquity: punishment.

: punishment

1) perversity, depravity, iniquity, guilt or punishment of iniquity

1a) iniquity

1b) guilt of iniquity, guilt (as great), guilt (of condition)

1c) consequence of or punishment for iniquity

Morphologythe parsing behind the code
Berean parsing
Prep | N-cp | Suff — Preposition · noun common feminine plural construct · suffix
HR/Ncfpc/Sp1bp
and he [was] pierced from transgressions our [was] crushed from iniquities our [the] chastening of peace our [was] on him and by wound[s] his it was healed to us
מוּסַ֤רmu.Sar [the] chastening of H4148 Noun common · masculine singular construct
50× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew term means discipline or correction, often used to describe God's guidance. In Psalm 50:17, it warns against rejecting God's discipline, while in Proverbs 1:7, it emphasizes the importance of discipline in gaining wisdom. It involves learning from mistakes.
Amplified meaning
discipline, correction
Tyndale gloss
discipline
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

מוּסָר (mūsar) refers to discipline, chastening, and correction, particularly of a moral nature. It encompasses concepts like reproof, warning, and instruction, and can also imply restraint or bonds. The entries consistently highlight its focus on moral and instructional aspects, with no significant disagreement among the lexicons.

Brown-Driver-Briggs Hebrew Lexicon (full)

מוּסָר n.m. discipline (of the moral nature), chastening, correction

base

Brown-Driver-Briggs glosses

H4148 מוּסָר discipline (of the moral nature), chastening, correction

Strong's Hebrew Dictionary

4148 muwcar moo-sawr'

from 3256; properly, chastisement; figuratively, reproof,

warning or instruction; also restraint:--bond, chastening

((-eth)), chastisement, check, correction, discipline,

doctrine, instruction, rebuke.

see HEBREW for 03256

Translators Brief Hebrew Lexicon

מוּסָר (mu.sar) — discipline.

: discipline/punishment

1) discipline, chastening, correction

1a) discipline, correction

1b) chastening

מוּסָר (mu.sar) — discipline: instruction.

: instruction

1) discipline, chastening, correction

1a) discipline, correction

1b) chastening

מוּסָר (mu.sar) — discipline: bonds.

: bonds/noose

1) discipline, chastening, correction

1a) discipline, correction

1b) chastening

Morphologythe parsing behind the code
Berean parsing
N-ms — Noun common · masculine singular construct
HNcmsc
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

ov:

(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.

English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

OF, preposition ov. [Gr.]

1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.

I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.

For it was of the Lord to harden their hearts. Joshua 11:1.

It is of the Lord's mercies that we are not consumed.

Lamentations 3:1.

The whole disposing thereof is of the Lord. Proverbs 16:1.

Go, inquire of the Lord for me. 2 Chronicles 34:2.

That holy thing that shall be born of thee. Luke 1:1.

Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…

and he [was] pierced from transgressions our [was] crushed from iniquities our [the] chastening of peace our [was] on him and by wound[s] his it was healed to us
שְׁלוֹמֵ֙נוּ֙she.lo.Me.nu peace our H7965 Noun common masculine singular construct · suffix
237× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word for peace, shalom, means completeness, wellness, and friendship, and is often used to describe God's relationship with humanity, as seen in the covenant with the Israelites. It encompasses physical and spiritual health, prosperity, and harmony.
Amplified meaning
completeness, wellness, friendship
Tyndale gloss
Peace
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

שָׁלוֹם (shalom) conveys a range of meanings including completeness, soundness, welfare, and peace. It can refer to physical safety and health, as well as emotional states like tranquility and friendship, particularly in human relationships and with God. The word is derived from a root meaning 'to be complete' and is used in various contexts, including greetings.

Brown-Driver-Briggs Hebrew Lexicon (full)

שָׁלוֹם 237 n.m. completeness, soundness, welfare, peace

completeness in no.

safety, soundness, in body

welfare, health, prosperity

peace, quiet, tranquility, contentment

peace, friendship

peace from war

as adj. those at peace with him

base

Brown-Driver-Briggs glosses

H7965 שָׁלוֹם completeness, soundness, welfare, peace

Strong's Hebrew Dictionary

7965 shalowm shaw-lome'

or shalom {shaw-lome'}; from 7999; safe, i.e. (figuratively)

well, happy, friendly; also (abstractly) welfare, i.e. health,

prosperity, peace:--X do, familiar, X fare, favour, + friend,

X great, (good) health, (X perfect, such as be at)

peace(-able, -ably), prosper(-ity, -ous), rest, safe(-ty),

salute, welfare, (X all is, be) well, X wholly.

see HEBREW for 07999

Translators Brief Hebrew Lexicon

שָׁלוֹם (sha.lom) — peace.

: peace

1) completeness, soundness, welfare, peace

1a) completeness (in number)

1b) safety, soundness (in body)

1c) welfare, health, prosperity

1d) peace, quiet, tranquillity, contentment

1e) peace, friendship

1e1) of human relationships

1e2) with God especially in covenant relationship

1f) peace (from war)

1g) peace (as adjective)

שָׁלוֹם (ye.ho.vah sha.lom) — Peace.

This name means completeness, peace

Another name of ye.ho.vah (יהוה "LORD" H3068G)

שָׁלוֹם (sha.lom) — peace: well-being.

: well-being

1) completeness, soundness, welfare, peace

1a) completeness (in number)

1b) safety, soundness (in body)

1c) welfare, health, prosperity

1d) peace, quiet, tranquillity, contentment

1e) peace, friendship

1e1) of human relationships

1e2) with God especially in covenant relationship

1f) peace (from war)

1g) peace (as adjective)

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
N-ms | Suff — Noun common masculine singular construct · suffix
HNcmsc/Sp1bp
and he [was] pierced from transgressions our [was] crushed from iniquities our [the] chastening of peace our [was] on him and by wound[s] his it was healed to us
עָלָ֔יו'a.Lav [was] on him H5921 Preposition · suffix
5,774× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
This Hebrew word means on or above something, like a physical object or a situation. It can also imply a sense of responsibility or accountability, as in being on behalf of someone.
Tyndale gloss
upon
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

The Hebrew word עַל (*al*) is a preposition meaning 'upon' and encompasses a wide range of meanings, including 'on account of,' 'beside,' 'above,' and 'against.' It can indicate physical placement, emotional burdens, or duties imposed on a person. The entries also note its use in idiomatic expressions and with verbs of motion. There is a mention of its function as a conjunction in certain contexts.

Brown-Driver-Briggs Hebrew Lexicon (full)

כִּי עַל כֵּן forasmuch as

base

עַל, עָ֑ל

subst. height

As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against

Upon, of the substratum upon which an object in any way rests, or on which an action is performed

of clothing, etc., which any one wears

With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it

Of what rests heavily upon a person, or is a burden to him

Of a duty, payment, care, etc., imposed upon a person, or devolving on him

על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him

חָיָה עַל to live upon (as upon a foundation or support)

Read the full entry →
Brown-Driver-Briggs glosses

H5921a עַל, עָ֑ל . As prep. upon, and hence on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against . Upon, of the substratum upon which an object in any way rests, or on which an action is performed . — . of clothing, etc., which any one wears

. With verbs of covering or protecting, even though the cover or veil be not over or above the thing covered, but around or before it

. Of what rests heavily upon a person, or is a burden to him

. Of a duty, payment, care, etc., imposed upon a person, or devolving on him

. על is used idiom. to give pathos to the expression of an emotion, by emphasizing the person who is its subject, and who, as it were, feels it acting upon him

. חָיָה עַל to live upon (as upon a foundation or support)

Read the full entry →
Strong's Hebrew Dictionary

5921 `al al

properly, the same as 5920 used as a preposition (in the

singular or plural often with prefix, or as conjunction with a

particle following); above, over, upon, or against (yet always

in this last relation with a downward aspect) in a great

variety of applications (as follow):--above, according

to(-ly), after, (as) against, among, and, X as, at, because

of, beside (the rest of), between, beyond the time, X both

and, by (reason of), X had the charge of, concerning for, in

(that), (forth, out) of, (from) (off), (up-)on, over, than,

through(-out), to, touching, X with.

see HEBREW for 05920

Translators Brief Hebrew Lexicon

עַל (al) — upon.

prep

1) upon, on the ground of, according to, on account of, on behalf of, concerning, beside, in addition to, together with, beyond, above, over, by, on to, towards, to, against

1a) upon, on the ground of, on the basis of, on account of, because of, therefore, on behalf of, for the sake of, for, with, in spite of, notwithstanding, concerning, in the matter of, as regards

1b) above, beyond, over (of excess)

1c) above, over (of elevation or pre-eminence)

1d) upon, to, over to, unto, in addition to, together with, with (of addition)

1e) over (of suspension or extension)

1f) by, adjoining, next, at, over, around (of contiguity or proximity)

1g) down upon, upon, on, from, up upon, up to, towards, over towards, to, against (with verbs of motion)

1h) to (as a dative)

[כִּי] עַל [כֵּן] ([ki] al [ken]) — as.

conj

Read the full entry →
Morphologythe parsing behind the code
Berean parsing
Prep | Suff — Preposition · suffix
HR/Sp3ms
The company it keepswords that stand beside it more often than chance
and he [was] pierced from transgressions our [was] crushed from iniquities our [the] chastening of peace our [was] on him and by wound[s] his it was healed to us
וּבַחֲבֻרָת֖וֹu.va.cha.vu.ra.To and by wound[s] his H2250 Conjunction · preposition · noun common feminine singular construct · suffix
7× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
A wound or bruise is a hurtful mark on the body, like the stripes on Jesus' back after He was beaten. The prophet Isaiah describes the wounds of the Messiah in his writings.
Amplified meaning
wounds, bruises
Tyndale gloss
wound
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

חַבּוּרָה (chabbuwrah) refers to a stripe, blow, or wound, typically indicating a mark left by injury, such as a bruise. It is derived from a root meaning 'to bind' and covers concepts of hurt or injury. The term is noted in various contexts, but no specific verse is mentioned in the entries.

Brown-Driver-Briggs Hebrew Lexicon (full)

חַבּוּרָה, [חַבֻּרָה, חַבֻרָה] n.f. stripe, blow

base

Brown-Driver-Briggs glosses

H2250 חַבּוּרָה, חַבֻּרָה, חַבֻרָה stripe, blow

Strong's Hebrew Dictionary

2250 chabbuwrah khab-boo-raw'

or chabburah {khab-boo-raw'}; or chaburah {khab-oo-raw'};

from 2266; properly, bound (with stripes), i.e. a weal (or

black-and-blue mark itself):--blueness, bruise, hurt, stripe,

wound.

see HEBREW for 02266

Translators Brief Hebrew Lexicon

חַבּוּרָה (chab.bu.rah) — wound.

bruise, stripe, wound, blow

Aramaic equivalent: cha.vu.lah (חֲבוּלָא "crime" H2248)

Morphologythe parsing behind the code
Berean parsing
Conj | Prep | N-fs | Suff — Conjunction · preposition · noun common feminine singular construct · suffix
HC/R/Ncfsc/Sp3ms
Bible dictionarieson the English sense
International Standard Bible Encyclopedia

hiz: Used often in the King James Version with reference to a neuter or inanimate thing, or to a lower animal (Ge 1:11, "after his kind"; Le 1:16, "pluck away his crop"; Ac 12:10, "of his own accord"; 1Co 15:38, "his own body"), etc. the Revised Version (British and American) substitutes "its."

The company it keepswords that stand beside it more often than chance
and he [was] pierced from transgressions our [was] crushed from iniquities our [the] chastening of peace our [was] on him and by wound[s] his it was healed to us
נִרְפָּא־nir.pa'- it was healed H7495 Verb · Niphal · perfect third person masculine singular
67× in the OT scale is logarithmic — the commonest word, אֵת, appears about 11,000×
In plain English
Meaning
In the Bible, this Hebrew word means to heal or mend, often referring to God's power to cure physical or emotional hurts, as seen in Psalm 103:3.
Amplified meaning
to heal, made whole
Tyndale gloss
to heal
Hebrew lexiconskeyed to Strong's numbers
Layman’s summary of all Lexicon entries.generated

רָפָא (rapha') is a Hebrew verb meaning 'to heal' or 'to mend.' It covers various forms, including healing by God, physicians, and figurative healing of nations or individuals. The verb has different stems indicating active healing, being healed, and healing in order to be healed. The entries do not present any significant disagreement.

Brown-Driver-Briggs Hebrew Lexicon (full)

רָפָא vb. heal

Qal heal

Niph. be healed

Pi. have healed, heal

Hithp. in order to get healed

base

Brown-Driver-Briggs glosses

H7495 רָפָא heal

Strong's Hebrew Dictionary

7495 rapha' raw-faw'

or raphah {raw-faw'}; a primitive root; properly, to mend (by

stitching), i.e. (figuratively) to cure:--cure, (cause to)

heal, physician, repair, X thoroughly, make whole. See 7503.

see HEBREW for 07503

Translators Brief Hebrew Lexicon

רָפָא (ra.pah) — to heal.

1) to heal, make healthful

1a) (Qal) to heal

1a1) of God

1a2) healer, physician (of men)

1a3) of hurts of nations involving restored favour (fig)

1a4) of individual distresses (fig)

1b) (Niphal) to be healed

1b1) literal (of persons)

1b2) of water, pottery

1b3) of national hurts (fig)

1b4) of personal distress (fig)

1c) (Piel) to heal

1c1) literal

1c2) of national defects or hurts (fig)

1d) (Hithpael) in order to get healed (infinitive)

Morphologythe parsing behind the code
Berean parsing
V-Niphal-Perf-3ms — Verb · Niphal · perfect third person masculine singular
HVNp3ms
and he [was] pierced from transgressions our [was] crushed from iniquities our [the] chastening of peace our [was] on him and by wound[s] his it was healed to us
לָֽנוּ׃La.nu to us H9035 Preposition · suffix
Hebrew lexiconskeyed to Strong's numbers
Translators Brief Hebrew Lexicon

נוּ (nu) — us.

Personal object pronoun - suffix for propositions and verbs without an object: 1st person plural

Morphologythe parsing behind the code
Berean parsing
HR/Sp1bp — Preposition · suffix
HR/Sp1bp
English usagewhat the translators’ English meant
Webster's Dictionary (1828), Webster's Unabridged (1913), Webster's Dictionary (1806)

US, pronoun objective case of we.

Give us this day our daily bread.

Us , pron. [OE. us, AS. s; akin to OFries. & OS. s, D. ons, G. uns, Icel. & Sw. oss, Dan. os, Goth. uns, L. nos we, us, Gr. we, Skr. nas us. . Cf. Nostrum, Our.] The persons speaking, regarded as an object; ourselves; — the objective case of we. See We. “Tell us a tale.” Chaucer.

Give us this day our daily bread. Matt. vi. 11.

Us, pron. oblique case of we

Sources on this page. Lexicons and dictionaries imported from the CrossWire SWORD modules — Abbott-Smith, Strong's, Dodson, the Intermediate Liddell-Scott-Jones, Robinson and Packard, Webster and Cawdrey. Thayer’s Greek-English Lexicon of the New Testament (Harper, 1889 — Grimm’s Wilke’s Clavis Novi Testamenti, translated, revised and enlarged by Joseph Henry Thayer) is public domain and is set here from the Internet Archive page scan greekenglishlex00grim; it is uncorrected OCR, marked as such on the entry itself, and the Strong’s numbers — which Thayer’s own edition does not carry — were matched by lemma against the other modules on this page. Trench’s Synonyms of the New Testament (Macmillan, 1880) and Moulton and Milligan’s Vocabulary of the Greek Testament (Hodder & Stoughton, 1930, which entered the United States public domain on 1 January 2026) are set from Internet Archive page scans synonymsofnewtes00treniala and vocabularyofgree00mouluoft, and are likewise uncorrected OCR matched to Strong’s numbers by lemma. Trench treats a group of words at once, so the same essay stands on the page of each word it compares. The Mounce Concise Greek-English Dictionary is © 1993 and is used here by permission for non-commercial use, www.teknia.com/greek-dictionary. The full Liddell-Scott-Jones and the Hebrew word data (TAHOT) come from STEPBible.org, CC BY 4.0. Brown-Driver-Briggs is the OpenScriptures digitisation, public domain. Syntax analysis is the Nestle 1904 Lowfat treebank (biblicalhumanities.org); the concordance and morphology are built from the tagged Nestle 1904 text. Septuagint occurrences use the Open Scriptures Septuagint lemma index, derived from CCAT (University of Pennsylvania) and the Rahlfs 1935 dataset by Eliran Wong, CC BY-NC-SA 4.0 — used here on a non-commercial ministry site. Greek of Josephus and Barnabas from the Perseus Digital Library, CC BY-SA 4.0. Commentaries and the Ante-Nicene Fathers are public-domain texts hosted on this site. Everyday Greek from the Duke Databank of Documentary Papyri, CC BY 3.0, with dates and provenance from the Heidelberger Gesamtverzeichnis. Philo and the Apostolic Fathers from Open Greek and Latin (First1KGreek), CC BY-SA 4.0. The apparatus and the fifth Greek column are the SBL Greek New Testament, © 2010 SBL and Logos Bible Software, CC BY 4.0. The Latin is the Clementine Vulgate (public domain); the Syriac New Testament is the ETCBC edition (MIT licence). The Hebrew behind the Greek is computed here from the Septuagint index and TAHOT, not taken from any aligned edition. The translation spread and the per-word edition marks come from the Translators Amalgamated Greek NT (STEPBible, CC BY 4.0); clause roles from the Nestle 1904 Lowfat treebank (CC BY-SA 4.0); place identifications and their confidence from OpenBible.info Bible Geocoding (CC BY 4.0), with map tiles © OpenStreetMap contributors. Gospel parallels are computed here from shared uncommon vocabulary, not taken from any printed harmony. Cross references are the Treasury of Scripture Knowledge and the subject headings are Nave’s Topical Bible, both public domain. Works under Creative Commons licences are used unchanged apart from markup removal.

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